The law unsealed

5. The fifth Argument may be taken from the extent of the Law, which reacheth to the whole man outward and inward, soul, heart, mind, and if to the whole man, then why not to the fancy, memory, imagination, &c. And we are sure when Spirits are made perfectly conform to the Law of God, there will not be found in them any such fancy imaginable as consistent with it: Besides, doth not this Law oblige and tie always? even sleeping men (as we conceive) are under the negative Precepts of it, that is, although they be not bound to pray and hear in their sleep, yet they are bound not to Murder, nor commit Adultery, &c. in their sleep; and the more renewed and holy Christians are in their ordinary walk, so are they in their dreams; and even in this sanctified persons differ from unrenewed ones.

5. The fifth Argument may be taken from the extent of the Law, which reacheth to the whole man outward and inward, soul, heart, mind, and if to the whole man, then why not to the fancy, memory, imagination, &c. And we are sure when Spirits are made perfectly comform to the Law of God, there will not be found in them any such fancy imaginable as consistent with it: Besides, doth not this Law oblige and tye alwayes? even sleeping men (as we conceive) are under the negative Precepts of it, that is, although they be not bound to pray and hear in their sleep, yet they are bound not to Murder, nor commit Adultery, &c. in their sleep; and the more renewed and holy Christians are in their ordinary walk, so are they in their dreams; and even in this sanctified persons differ from unrenewed ones.

6. The sixth Argument it this, we suppose these grounds that prove involuntary lust in the first motions thereof, and before they can come to consent to be sin, will infer these motions in sleeping men (of which we speak) to be sinful also: For 1. Though these motions of lust be involuntary, and weaken not the deliberate use of Reason more then the other: And 2. Though they be in the Regenerate wrestled against, and not approved more then the other, yet because these are not according to reason, (though not brought forth by it) and not answerable to that simple purity and Angelic holiness which should be in man, and it is hard to imagine the most passing motions of lust running never so swiftly through us, not to leave behind them some dreg of defilement by reason of our corruption, that sideth still in less or more with temptation (which cannot be said of sins objected by the Tempter to our Lord) and such lusts, or motions of lust, have still by the Orthodox, according to Pauls Doctrine,